The Hope of the Coming King: Understanding Historical Premillennialism
In doing research for my recent book, available as a free ebook here, I dug a bit more deeply into Historical Premillennialism than I had previously. I thought it might be interesting to give a short summary here. If you want more information, you can delve into the appendix in my new book. The book itself is merely a novel, not a scholarly or technical book on eschatology.
“Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus… and they came to life and reigned with Christ for a thousand years.”
— Revelation 20:4 (NASB)
For two thousand years, Christians have looked forward to one unshakable hope—the visible return of Jesus Christ. While believers have differed over how and when that return unfolds, one ancient view has held a steady place in the history of the Church. It is called Historical Premillennialism, and it offers a profoundly Christ-centered picture of history’s climax: the King returning to reign, evil finally judged, and creation at last restored.
1. What “Historical Premillennialism” Means
The term premillennial means “before the millennium.” It describes the belief that Jesus Christ will return before the thousand-year reign mentioned in Revelation 20:1–6. This reign—often called the Millennium—is not symbolic or purely heavenly, but a real, earthly kingdom under the direct rule of Christ.
The word historical distinguishes this view from the later dispensational forms that arose in the 1800s. Historical Premillennialism traces back to the earliest Christian writers, such as Papias, Justin Martyr, Irenaeus, and Tertullian. Interestingly, all these men were either disciple or grand-disciples of John, the author of Revelation. These early believers saw the millennial kingdom not as fantasy or allegory but as the natural fulfillment of God’s promises: Christ reigning on earth, righteousness prevailing, and the saints sharing in His rule.
At its heart, this view declares that the same Jesus who ascended in glory will return in glory—to restore the world He redeemed.
2. The Millennium: The Beginning of Consummated Life
When Christ returns, believers—living and dead—will be resurrected or transformed into glorified, imperishable bodies (1 Corinthians 15:51–54; 1 Thessalonians 4:16–17). From that moment forward, they will never die again. Eternal life has begun in its fullest, bodily form.
During the Millennium, these glorified believers reign with Christ on a renewed but still present earth. It is not yet the final new creation of Revelation 21–22, but it is the first stage of eternity. The saints are incorruptible and radiant, serving as co-regents with the Lord:
“You have made them a kingdom and priests to our God, and they shall reign upon the earth.” (Revelation 5:10)
“If we endure, we will also reign with Him.” (2 Timothy 2:12)
Their reign is not about dominance but about servant kingship—governing the nations, teaching righteousness, and manifesting divine justice. Under Christ’s authority, they administer mercy, wisdom, and peace to a world still inhabited by mortal humanity.
3. Mortal Humanity in the Kingdom
According to Historical Premillennialism, not everyone on earth at Christ’s coming perishes. Many people survive the Tribulation and enter the Millennium as ordinary mortals—still capable of sin, marriage, and death. These survivors, and their descendants, live under Christ’s visible rule.
Isaiah foresaw this when he wrote, “The youth will die at the age of one hundred… for the young man will die at the age of one hundred, and the one who does not reach the age of one hundred will be thought accursed.” (Isaiah 65:20, NASB).
The glorified saints reign among them, teaching and guiding. The nations come to worship in Jerusalem, fulfilling prophecies such as Zechariah 14:16: “Then it will come about that any who are left of all the nations… will go up from year to year to worship the King.”
The Millennium thus contains two groups of people:
• The glorified, reigning with Christ.
• The mortal, learning righteousness under His rule.
It is a time of peace, truth, and restoration—the first dawn of what creation was always meant to be.
4. The Purpose of the Millennium
Why would God ordain a thousand-year reign before the eternal state? The Millennium is not a pause between history and heaven; it is the bridge between redemption and recreation.
1. It vindicates God’s promises. Every covenant and prophecy—from Abraham’s descendants to Israel’s restoration—is fulfilled before all nations’ eyes.
2. It reveals true righteousness. The world finally sees what just government looks like when ruled by the perfect King.
3. It exposes the human heart. Even after a thousand years of peace, some will still rebel when Satan is released (Revelation 20:7–10), proving that sin’s root lies not in environment but in unregenerate hearts.
4. It displays God’s mercy. Survivors of the Tribulation are granted life under Christ’s rule rather than immediate judgment, experiencing the goodness and patience of God firsthand.
The Millennium, in short, is heaven’s justice made visible—a world at peace under the reign of Christ.
5. From the Millennium to Eternity
After the thousand years, Scripture says Satan will be released for a final test of humanity’s loyalty. His rebellion is short-lived; fire from heaven consumes his armies, and he is cast forever into the lake of fire (Revelation 20:10).
Then comes the Great White Throne Judgment (Revelation 20:11–15). The dead are raised, the books are opened, and every life is weighed by divine justice. Death and Hades are destroyed, and only those whose names are written in the Book of Life remain.
At that moment, the old creation passes away. John writes:
“Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away… And I saw the holy city, new Jerusalem, coming down out of heaven from God.” (Revelation 21:1–2, NASB)
This is the final and eternal order—the complete union of heaven and earth. God Himself dwells among His people. The mediating throne of Christ’s millennial reign gives way to the unmediated presence of God: “The throne of God and of the Lamb will be in it… and they will see His face.” (Revelation 22:3–4).
6. A Faith Rooted in History
Historical Premillennialism is not speculation about the future—it is the early Church’s confidence in God’s unfolding plan. Papias envisioned a world of peace and abundance under Christ’s rule. Justin Martyr affirmed the resurrection and a literal thousand-year reign in Jerusalem. Irenaeus saw it as the “training ground” of eternity—a world restored before it is remade. Tertullian called it the world’s Sabbath, a foretaste of perfect rest.
Modern theologians such as George Eldon Ladd, Millard Erickson, Craig Blomberg, and Robert Saucy have built on that foundation. They agree that the Millennium fulfills God’s promises and transitions history into eternity. It is not a detour but the first act of eternal life made visible.
As Ladd wrote, “The Millennium is still history, the reign of Christ within the old order. The New Jerusalem belongs to the eternal order that follows.”
7. The Long Arc of Hope
The vision of Historical Premillennialism is not one of fear but of faith fulfilled. It tells us that history is not spiraling out of control but moving toward restoration. Every trial, every injustice, every unanswered prayer finds resolution in the reign of the returning King.
When Christ comes again, evil collapses, righteousness fills the earth, and the saints who once suffered now serve as agents of His healing rule. The Lamb who was slain becomes the reigning Lion, and the meek inherit the earth.
And when the thousand years are complete, time itself will give way to eternity—the New Jerusalem descending, God dwelling with His people, and the light of His presence filling all things.
“The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever.” — Revelation 11:15
Until that day, we live in hope—not a vague optimism, but the confident expectation that the same Jesus who came once to redeem will come again to reign.